gurative sense;-that Christian graces, as required by God, and as exercised by man, are not, in fact, produced, without the joint concurrence of both objective and subjective grace,the truth of the word, and a principle from the Spirit ;and, that what actually determines the will to the choice of real good, properly termed motive, consists of two parts-an object exhibited, and a principle infused.

The principle infused is sometimes denominated subjective grace, the consideration of which occupies the second section of this chapter. To this part of the work, we would particularly direct the attention of our readers. They will find in it a close and masterly investigation of a subject, respecting which, it is of great importance to form clear and just views. That we should have, indeed, a complete knowledge of the manner in which divine grace operates in producing a change, characterized as a regeneration, we taught in Holy Scripture, is not only unnecessary, but, in our present state, unattainable: yet there are some things respecting it, which we, even now, both may, and ought to know; and, of whatever else we may be ignorant, we should be especially cautious not to form, much less to propagate, wrong notions respecting a subject so essential to Christianity. If it is not requisite to understand all that is true, it is certainly dangerous to believe any thing which is false. What, as to its essential nature, and precise modal distinctions, that first effect of divine influence upon the mind is, which is the source of all right apprehensions, becoming affections, and suitable conduct in religion, it were vain to attempt to define: but that, in fact, there is such an internal, direct result of divine power, is alike deducible from reason and from scripture. Of this truth, such evidence as, to a candid mind, will, we conceive, prove convincing, is adduced from both these sources. For a complete discussion, therefore, of the principal questions which arise on the subject, we refer our readers to the work itself: but as we regard the doc trine as both interesting and important, especially considering the diversities of opinion respecting it, we shall make a few remarks, tending to obviate the most popular mistakes.

Let it be first inquired, in what subjective grace consists, or what that is, which constitutes a person regenerate? In reply to this question, we must distinguish between what is publicly evidenced, and formally recognized in divine government, and what is primary, and virtual in the sight of God;-between what exists as a principle merely, and what is displayed by appropriate exercises. No man can ascertain that he is the subject of a divine change, but by his advances

in Christian knowledge, in heavenly affections, and in righteous acts. It is by penitence and faith only, that, according to the Gospel rule, he is to be considered as having a title to the blessings which belong to those who are born of God. Hence the new man in Holy Scripture, is described, in a variety of places, as one who is possessed of spiritual understanding, holy feelings, and virtuous conduct. It is in this practical sense, that man, as a moral agent, is called upon to make himself a new heart, to wash and purify himself, and indeed, to possess all the sentiments, and perform all the acts of a "new man," in other words, to become what he ought to be; and that because he possesses all the requisite grounds of accountability. It is in this sense too, that the word, as the great instrument of God's government, is represented as the means of our regeneration. Whatever is required of us, divine truth, in some way objectively presented, is doubtless the moral means of producing; so that when we are renewed in "knowledge, righteousness, and true holiness," we are spoken of, as "begotten again with the word of truth."

But besides this avowed and acknowledged existence of the new man," consisting in the formation of the Christian character in all its parts, which has been gradual in its progress; in producing which the word has been a powerful instrument; and in which we were ourselves active;-there is another more restricted and initial sense, in which a man may be denominated regenerate. It is plain, that the course of conduct and the state of mind above described, must have a beginning; -that they must have a cause ;-that there must be a moment when that cause commences its operations; and that the change then produced, must be instantaneous. Every man must be either regenerate or unregenerate. There is no instantof his life, when he is not in either the one or the other state before God. The transition, therefore, will not admit of gradations. Now this primary change in the mind cannot be rightly called sentimental, since it is antecedent in order, both right feelings and to just religious views, and previously essential to their very formation: "for the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them because they are spiritually discerned." It is not any external irradiation upon truth presented to us, like the beams of the Sun illuminating objects, and thus rendering them clearly discernible, which will ensure a proper perception of them. For, though the effect of holy influence on the mind, when we contemplate truths which had often before been presented to us, is, as if they were surrounded with a sudden brightness; yet, an appeal to our

own consciousness at the time, as well as a moment's reflection on the nature of mental operations, will convince us that the change is really within. The attention is arrested, the energies of the mind are called into exercise, and employed with an interest and a complacency before unknown. We are become, in apostolic language, "spiritual," and therefore, "judge all things." But, by the unregenerate man, sacred truth, however clearly proposed, however bright it may shine without, will never be properly understood; for it is contrary to its nature to produce any effect on the faculties, by disposing them to a suitable attention, and a becoming regard to its dictates. If truth can generate nothing morally good, unless by being embraced; and if it is never heartily received antecedent to the renewal of the mind; to consider it as instrumental in effecting the original change, is plainly a contradiction. It is to say, that the due reception of truth is the cause of regeneration, while, at the same time, regeneration is itself the cause of a due reception of truth. Thus the effect is the cause of its cause. Regeneration then, in its primary sense, cannot include the actual formation of right sentiments and religious affections, but is the predisposing principle, by which the objects morally calculated to produce them, become effectual for that end. Though truths of an inferior kind require only a good understanding, and a clear exhibition, in order to be known and improved; both scripture and experience evince, that something more is necessary, before we shall know and suitably appreciate those, which are intimately connected with our salvation. There is an opposition, a secret enmity to them, in a mind devoted to irregular attachments, and governed by the lower interests of this transitory life. The loveliness of Deity, the grace of the Saviour, and the beauties of holiness, will never charm one who is enslaved by passion, and accustomed to seek all his pleasures in sensible objects, or in investigations merely literary and scientific. The more clearly the spiritual nature and exalted purity of heavenly things are represented, the more forcibly will such a disposition revolt from them as uncongenial with its feelings. There must be an inward corrective power, generating a new taste, and producing an adaptation in the tendencies of the mind towards the exalted realities of which the Scriptures testify, before there will be any due appreciation of their value, or perception of their loveliness. That there is a certain upright state of mind, which, antecedent to exercises of will, is necessary towards a right election, when objects however excellent are presented, was known even to Pagan philosophers. "Rursus voluntas non erit recta, nisi habitus animi rectus fuerit: ab hoc enim est voluntas," says Seneca; and, indeed, the proofs of it are in every man's VOL. XI. X x

consciousness, and within his observation. To love the very things, which both the Scriptures and the practice of men testify we naturally dislike, is the very essence of Christian feeling : but will the mere display of objects, against which we have an enmity, produce affection? If indeed our alienation were the mere result of intellectual mistake, a correct exhibition of truth would remove it; but if it is more deeply laid, if it is founded in nothing less than opposition of heart to rectitude and holiness, as they really are in themselves, something more must be necessary. "The ignorance that is in us," is not merely that of one who wants information, but that of one who has no relish for the objects proposed, and who, therefore, cannot estimate their worth;--of one who wants the ability to enjoy them. The "darkness" of which we read in the sacred pages, does not surround the objects externally, but it hangs over the mind, and cannot be removed but by His shining into the heart, who commanded the light to shine out of darkness. As, to persons unaccustomed to enjoy any pleasures but those of business or society, unsusceptible of impressions from the sublime and the beautiful, nature in vain unfolds her innumerable charms; so, to a heart depraved and worldly, divine grace and the sanctity of true religion, present nothing capable of affording delight. The most skilful touches will not awaken melody from an instrument out of tune, nor will the string spontaneously vibrate to any sound but that with which its tone is in unison. The Charmer may charm wisely, but to the adder which stoppeth her ears, it will be unavailing skill. To spiritual things the ear is shut, the eye is closed: the "working of God's mighty power" must "open the eye," must give the "hearing ear," and communicate the susceptible, the feeling heart; or Christ himself may exhibit the beauty of religion, may proclaim the methods of mercy, and employ means the best adapted to ensure attention, without effect. The Spirit of Christ must be in us, must "work in us to will and to do;" must "circumcise the heart;" must "take away the stone," and "form us for himself;" or else all means will be ineffectual. The tree must be made good before it will produce good fruit, and the ground must be prepared before it receives the seed, or else it will continue barren. If the word, which is that seed, fall on sterile or a thorny soil, whatever its virtue, or its "quickeningpower," disappointment will be the only harvest we shall ever reap. Although the grain of wheat has life, it will not grow on the naked rock. Would any one suppose that the same truths, if presented with equal clearness, would alike succeed in raising the sentiments, which in their own nature they are calculated to inspire, when addressed to Satan and to the Angel

Gabriel? Will there not, in every case, be a diversity in the effect, corresponding to the difference in the mind addressed? Must we not, in accuracy of conception, suppose, that in the mind of Adam, previous to any exercises of understanding and will towards divine objects, there was a certain antecedent congruity with them, which ensured right elections? Was his rectitude the mere effect of moral means? Could the presentation of good inducements, of itself effect with certainty the right volition? Might he not even then have chosen ill? and if so, was there no reason why he did not? Do the brightness of evidence, or the suitableness and excellence of objects, give a holy sanity to the intellectual and voluntary faculties; or a correct principle to the heart? If so, how could sin arise in heaven? Could there be a brighter irradiation of divine beauty than when the first apostate fell? It is plain, the source of choice and action, whether right or wrong, must be within. We therefore infer, that antecedent to the reception of religious truth, and without which it will never be embraced, there is a change wrought upon the mind, by which it becomes pre-disposed towards the objects therein presented; and receives a new, a primary principle, the source of all that is excellent in sentiment, and lovely in practice.

In the above reasoning, we have employed the word sentiment, as indicating truth actually embraced, and operating upon the will and the affections; because it is in this sense, that it must be employed by those who speak of it as the result of truth proposed: but there is another meaning of the term, agreeably to which, the change above described may, analogically, be called sentimental. The word is sometimes employed to designate a primary quality of mind, by virtue of which a person is susceptible of the emotions of taste. It is a pre-disposition to certain lively feelings, which will be excited by the occurrence of objects suitable to produce them; and without which, however adapted in themselves to awaken admiration and impart delight, we should behold the most picturesque scenery with indifference. In an unrenewed man, this spiritual tact is wanting, and it would be as absurd to suppose that truths, objectively proposed, would give it, as that the sight of the stormy ocean, or a well watered valley, would communicate the faculty of taste.

If, in the nature of things, this spiritual susceptibility must precede a practical reception of truth, it is plain that the cause of it cannot be moral. Is it not essential to a moral cause that it be addressed to the intellect and to the will? that it be hypothetical? that the effect be suspended on acceptance or refusal? Is then the cause of regeneration, in the primary sense of it, dependent on human choice? Or can truth operate in any other way than by